Islamophobia is a religious freedom issue Catholics should prioritize

This summer, we’ve seen a string of anti-Muslim incidents across the country. Many of them — including several brutal attacks of Muslim individuals outside of their houses of worship — occurred during Ramadan, Muslim’s holy month.


Amid these concerning events, I’ve written and spoken about Islamophobia and how it is a threat to American Muslim’s religious freedom. Below I share excerpts from an op-ed I wrote for Crux, a panel I participated in hosted by Georgetown’s Initiative for Catholic Social Thought, and a Huffington Post article I was quoted in.

From Crux:

Dehumanizing political rhetoric about refugees and discriminatory policy proposals by presidential candidates also have a very real impact on the daily lives of American Muslims.

Young Muslim students have been bullied and called “ISIS” or “terrorist” at school. Some women have considered taking off their headscarves so they don’t appear Muslim. And even children have approached their parents with the heartbreaking question: “If Donald Trump is president, will we have to leave?”

In the wake of the gay nightclub shooting in Orlando, some Muslims decided to stay away from their mosques for fear of being targeted.

The comedian and actor, Aziz Ansari, told his parents not to go to services, even though it was the festive and holy season of Ramadan. In a recent op-ed in the New York Times, he wrote, “I realized how awful it was to tell an American citizen to be careful about how she worshiped.”

At its most basic level, Islamophobia is a religious freedom issue. American families can’t go to their houses of worship without fear of them being sprayed with bullets or graffiti. Men and women feel they must change the way they dress to receive fewer stares and the threat of assaults. Children are bullied at school because they are Muslim.

This is a reality that should alarm all Americans, especially Catholics concerned about issues of religious liberty. Continue reading


Video from “Faith, Hope, and Courage in a Time of Fear” event:

And from Huffington Post:

Given these incidents, many [Muslims] are understandably fearful to go to their houses of worship. And this is a shame in a country where freedom of religion is supposed to be a basic right. As a Catholic, I can’t imagine what it would be like to find my church vandalized or shot at during the lead up to Christmas, or to learn that in many places around the country, people who share my faith were beaten up outside their place of prayer. It would be extremely frightening. This is the reality American Muslims are living with. Continue Reading



How can Christians respond to Islamophobia?

The following article was originally published in Living City, the magazine of the Focolare movement. Their March issue is focused on Islamophobia and interfaith issues. I hope to see more Catholic publications dedicate articles or entire issues to these important topics. I hope this article can be a resource for parishes, churches, and related groups. Please share it with those who might find it useful.

One day in 2007, I received a chain email from a family friend from my parish. It cast suspicion on all Muslims in light of the violence committed by a few, saying that the majority were “irrelevant” or even “our enemy.”

The anonymous author asked recipients to forward the message to family and friends, and I realized the email had already circulated among members of my Catholic community.

Even though I didn’t know many Muslims at the time, the message troubled me. It didn’t seem to reflect the loving attitude I heard preached at Mass every week, but rather fear of those who were different and unknown. At the time, I wasn’t sure how to respond. But now — after getting involved in interreligious dialogue and studying Muslim-Christian relations — I have some ideas from my Catholic perspective about what to do when encountering anti-Muslim prejudice.

1. Look up what the Catholic Church teaches about Islam and Muslims

Pope Francis prays with Istanbul's grand mufti Rahmi Yaran during a visit to the Sultan Ahmed Mosque, also known as the Blue Mosque, in Istanbul Nov. 29. (CNS photo/L'Osservatore Romano via Reuters) See POPE-ISTANBUL Nov. 29, 2014.

Pope Francis prays with Istanbul’s grand mufti Rahmi Yaran during a visit to the Sultan Ahmed Mosque, also known as the Blue Mosque, in Istanbul Nov. 29. (CNS photo/L’Osservatore Romano via Reuters)

The Second Vatican Council didn’t only change the Mass from Latin to English — it also changed the way the Church approached non-Christians and their religions. Nostra Aetate, one of the most influential council documents, says that the Church regards Muslims with “esteem.” It praises their dedication to prayer, fasting and charitable giving, and highlights their reverence and devotion to Jesus, who is considered a prophet, and Mary, his virgin mother. Nostra Aetate also calls Catholics to work with Muslims to establish peace and social justice, something Pope Francis and his predecessors have also emphasized. Pope St. John Paul II identified four ways that Catholics can participate in dialogue with Muslims, the most important being everyday, lived dialogue.

2. Help your parish host a dinner with the local Muslim community 

Adam Park, chaplain of George Washington the Newman Center, greets students at the university's Interfaith Journeys Dinner.

Adam Park, chaplain of George Washington the Newman Center, greets students at the university’s Interfaith Journeys Dinner.

A meal is always a great starting point for dialogue. Parishes could coordinate with the local mosque or interfaith group to host a meal with local Muslims. The gathering doesn’t necessarily need a topic for discussion; breaking bread to get to know one another is enough. But if Christians are looking for a theme to shape the event, they might consider a discussion on mercy. For Catholics, 2016 is the Year of Mercy and can be a great time to learn about the strong emphasis placed on God’s mercy in Islam.

3. Organize an educational event about Islamophobia

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Creating an atmosphere of hospitality and solidarity with Muslims is especially important today, given the rise in anti-Muslim rhetoric and attacks in many parts of the world. From 2014 to 2015, mosque vandalisms tripled in the U.S., and in many parts of Europe, anti-Muslim acts jumped to troubling heights. These  statistics and the experiences of Muslims who have been targeted still don’t receive the attention they should.  A parish could host an event with an expert and even invite members of the Muslim community to speak. Organizations like The Bridge Initiative, a Georgetown University research project on Islamophobia, have resources and potential speakers that could be utilized for an event like this.

4. Respond to anti-Muslim prejudice 
Now, more than ever, it is important for Christians to speak up against Islamophobia in their communities. As I know from experience, it’s often uncomfortable to address a friend’s stereotypical remarks or an inappropriate Facebook post. But we are called to stand in solidarity with all people, particularly the marginalized. If you’re faced with an anti-Muslim chain email, respond to your friend in person, and invite her to join you at an interfaith event in your city. But don’t simply wait until you’re confronted with Islamophobia personally — start the work of bridge-building now. Let us take concrete actions during this Year of Mercy to do what Pope Francis asks of us: to “eliminate every form of closed-mindedness and disrespect, and drive out every form of violence and discrimination.”

Dr. Larycia Hawkins: Click on the photo to read her story.

Dr. Larycia Hawkins: Click on the photo to read her story.

2016 Is a Time to Learn about Islam’s Mercy

Earlier in December, I published the following piece in National Catholic Reporter. It speaks about the centrality of mercy in the Islamic tradition, something that is unknown by many in the West. During this time of increased Islamophobia — when anti-Muslim rhetoric and attacks against Muslims are at a post-9/11 high — it’s ever more important to become better acquainted with Muslims and their tradition. I hope this piece can aid in that endeavor. 

Dec. 8 marks the opening of the Jubilee of Mercy, a yearlong celebration of God’s compassion. Pope Francis, who has made mercy the motto of his papacy, hopes that this year will be “a true moment of encounter with the mercy of God.” One way Catholics can become better acquainted with this divine mercy is by more deliberately encountering another religion that takes God’s mercy as its central focus: Islam.


Faced with news media images of violence and black flags in the Middle East, the last thing many Catholics might associate with Islam is mercy. Aside from knowing about Muslims’ frequent prayer and Ramadan fast, most are unaware of Muslim religious practices, let alone their beliefs about God. But written at the beginning of every chapter of the Quran but one, and recited by Muslims at the start of every meal, prayer and task, is the invocation Bismillah al-Rahman al-Rahim, which can be translated “In the name of God, the Entirely Merciful, the Especially Merciful.”

In his papal bull announcing the jubilee, Francis referenced both Islam’s and Judaism’s emphases on God’s mercy, writing, “There is an aspect of mercy that goes beyond the confines of the Church.” He urged Catholics to use the Year of Mercy as an opportunity to learn about Islam and other religions to “eliminate every form of close-mindedness and disrespect … violence and discrimination.”

Like a parent

As Francis has described in homilies throughout his papacy, God’s mercy isn’t simply pity or forgiveness after we’ve done wrong. Rather, mercy is God’s overarching disposition toward creation, a parental love that extends to all. This is also true in Islam.


Ya Rahman, “Oh, the Most Merciful.”

Muslims don’t refer to God as “Father,” but the parent-like nature of God in Islam becomes clear when we examine the Arabic roots of the word for mercy: rahmah. This word — and the names for God al-Rahman (the Entirely Merciful) and al-Rahim (the Especially Merciful) — comes from rahm, the Arabic word for a mother’s womb. The Prophet Muhammad compared God’s rahmah to that of a nurturing mother.

In the Quran, God identifies rahmah — which Muslims also translate into English as graciousness, compassion and loving kindness — as His chief attribute, and says that the name al-Rahman is but a synonym of Allah, the Arabic word for God. In a famous hadith, or saying of the prophet, Muhammad tells his followers that God has more mercy toward his servants than a mother does toward her child.

CXfgANnWkAQV8-T.jpg-largeFor both Christians and Muslims, God’s mercy is also characterized by infinite patience and a constant reaching out to wayward humanity.

Francis frequently cites Jesus’ parable of the prodigal son, or what the pope calls the story of the “merciful father.” In the parable, a young man runs away from his family, abandoning his elderly father and living a life of selfishness. After he squanders his money, he returns ashamed to his family home.

As the Bible tells it, “While [the son] was still a long way off, his father caught sight of him, and was filled with compassion. He ran to his son, embraced him and kissed him.”

An oft-cited saying of Muhammad echoes this picture of God. He said, “God says: When a servant of mine draws nearer to me by the length of a hand, I draw toward him an arm’s length; and when he draws near to me an arm’s length, I draw near to him the distance of a wingspan; and if he comes to me walking, I go to him running.”

‘My Mercy encompasses all things’

The motherly quality of God’s mercy in Islam also speaks to God’s creation and sustaining of the universe. All things have been created by God, who, as the spiritual master Ibn Arabi put it, “mercified” the universe into being.

God’s infinite compassion (Quran 7:156) embraces the whole world (as a mother’s womb), and his attributes are partially made manifest in his creatures, particularly humans.


This universal and constantly flowing mercy of God is also paired with what scholars of Islam have called God’s particular or secondary mercy, which is bestowed in response to humans’ efforts to live as God wants. This special mercy (ultimately achieved in salvation at the end of life) is not guaranteed, since humans are free to turn away from God’s universal care.

Still, like a patient parent, God constantly offers mercy, which, as Muhammad described, always “prevails over” his wrath.

Model of mercy

Muslims also believe God’s mercy was expressed through messengers who conveyed his revelation to humanity. These messengers include many figures that are familiar to Christians, such as Abraham, Moses, Jesus and Muhammad, of whom God says in the Quran, “We have not sent you [Muhammad] but as a mercy for the universe” (Quran 21:107).

12274415_10153167320776631_884562967806251597_nFor Muslims, Muhammad is the model of merciful living. They look to his example of rahmah toward animals, the elderly, his grandchildren and everyone he met as a blueprint for their own lives, striving to emulate his caring nature and to be a mercy to their own universe.

CelebrateMercy,” an online educational initiative started by American Muslims, strives to share the life and legacy of the Muhammad not just with Muslims but with those who have only countered negative stereotypes about Islam and its prophet.

Mercy is our motto, too

In learning about the centrality of mercy in Islam, Catholics can become more cognizant of the emphasis of mercy in our own tradition, finding resonances to the Islamic notion in passages like this one, in Isaiah: “Can a mother forget her infant, be without tenderness for the child of her womb? Even should she forget, I will never forget you.”

This Year of Mercy is a time for Catholics to re-encounter God’s rahmah through our own Scriptures and tradition, but also through the religion of our Muslim brothers and sisters. What we will discover is that, even with our doctrinal differences, Muslims and Christians share a core belief in a God who approaches all of creation with the loving kindness of a parent.

Perhaps then, we’ll find ourselves beginning each prayer, each task and each meal with an invocation of God’s mercy on our lips.

[This story appeared in the Dec 4-17, 2015 print issue of National Catholic Reporter under the headline: The Year of Mercy is a time to learn about Islam.]


“My Mercy encompasses all things.” Qur’an 7:156

Make Jesus and Muhammad Proud

This week, I published two new articles, one focused on the Middle East, and another about domestic events. Both, however, deal with Islamophobia and the necessary interfaith response to it.

Sojourners was kind enough to ask me to write a piece in response to the anti-Muslim rallies which were planned throughout the country last weekend. Fortunately, many of these protests didn’t materialize, and often the ones that did were met with loving responses from Muslims and other Americans. Still there is always more that can be done.

A Muslim woman embraced a lone protester outside an Ohio mosque on Saturday. After visiting the mosque at the encouragement of the worshippers, the protester said, "I had no idea Muslims could be nice to me, even after I stood out there with those signs. Sorry."

“I had no idea Muslims could be nice to me, even after I stood out there with those signs. Sorry.” -Lone protestor outside Ohio mosque

In “Five Things To Do When an Anti-Muslim Hate Rally Comes to Town,” I elaborate on several ways to counter to Islamophobic  activities:

  1. Gather together… and pray together.
  2. If you do demonstrate, make Jesus (and Muhammad) proud.
  3. Learn about Islam…and Islamophobia.
  4. Publicize what you’re doing, even if it’s something small.
  5. Repeat steps 1 through 4, even when a hate rally isn’t coming to town.

One important gesture, I write, is joint prayer: “Christians could observe Muslim’s prayer rituals, or better yet, recite a written prayer together with them. This sample prayer, which incorporates teachings from both Islamic and Christian traditions, could be used to affirm the common values maintained by all:

Almighty and Merciful God,
Who created humanity in all its wonderful diversity:
Help us to be peacemakers
And inspire us to repel evil with good.
Help us to love our neighbors,
To welcome the stranger,
And to turn enemies into friends.
Guide as one community
As we strive on the path of justice, peace, and understanding.”

In another piece, titled “No One is a Stranger: the Jordanian Model of Muslim-Christian Relations” and published by Commonweal online, I share my reactions to a Jordanian family’s remarks to Pope Francis at the Festival of Families in Philadelphia.

Here’s an excerpt:

There was no acknowledgment of peaceful co-existence in the past, of the centuries of tolerance during which Christian communities thrived under Muslim rulers. There was no mention of the tolerance that today is typical of Jordan. There was simply implicit condemnation of Islam and the unchallenged characterization of the country as a “hostile environment… this overwhelmingly non-Christian community [in which] the church youth group gives our children safe harbor where they can grow in their faith and feel supported and cared about.”

Elaborating on the history and contemporary situation of Muslim-Christian coexistence in Jordan, I also reference my Fulbright research on Arabic-language Christian satellite television channels to help explain what might have led to Sweden’s one-sided portrayal.

A sign welcoming Pope Francis to Jordan in May 2014

In addition, I point to a decades-old poem by the Jordanian writer, Arar, whose words are quoted in the piece’s title. It’s message, about the shared Christian and Islamic heritage of Jordan, is echoed in a more recent poem which I encountered online and translated into English:

Because I Was Born in Jordan

I open the Qur’an
with a cross upon my chest,
reading Surat al-Tawba at the break of day
and Surat Maryam as the sun sets.
I look to my right
and I see Christ there.
I look to my left
and I greet the face of the beloved Prophet.

You all, don’t ask me:
“What is this strange prayer?
What is this foreign religion?”
Because this prayer isn’t strange,
and this path isn’t foreign.
It is who we are,
our identity,
our unity,
our oneness.

Because when Mama bore me in Jordan,
she baptized me with the water of Zamzam
and gave me the Qur’an as well as the cross.

The Muslims and Christians that came together across the U.S. last weekend, and the individuals that live side-by-side in Jordan, would make Jesus and Muhammad proud.  They challenge the suspicion and distrust that too often characterize our time, and approach one another with love and patience. Their witness is crucial for today’s world, and an example we all must follow.

Ignatius and Islam: Uncovering interfaith intersections

July 31 is the feast of St. Ignatius of Loyola, the founder of the Society of Jesus, an order of Catholic priests better known as the Jesuits.

The essay below was originally published in National Catholic Reporter on July 17, 2015 on the occasion of Eid al-Fitr, the holiday which concludes the Islamic holy month of Ramadan.

It’s a special time in the Islamic world, and in the Ignatian world, too.

For the last month, Muslims have been celebrating the holy month of Ramadan, a time of fasting, almsgiving, and praying over God’s revelation. For those at Jesuit institutions — schools, parishes, and organizations inhabiting the spirit of St. Ignatius of Loyola — this July is a celebration of the spirituality of the Jesuit founder, whose feast day is July 31.

This confluence of celebrations prompted me to reflect on the points of convergence between Islamic and Ignatian spirituality. As a student of Islam educated in Catholic Jesuit schools, I’ve discovered some profound similarities, or, as the late Trappist abbot Christian de Cherge would call them, “the notes that are in common” between the religions.

These similarities can be explained best by pointing to three Arabic mottos, central to the Islamic tradition, and their surprising Ignatian counterparts.


MashaAllah in Arabic calligraphy.

MashaAllah in Arabic calligraphy.

The phrase MashaAllah, or “what God wills,” is used to express appreciation, gratitude, reverence, and awe about the good and beautiful. As my friend Zainab put it, it’s about recognizing “a flicker of God’s divine character” in the created world. Muslims exclaim it when their friends get into college, when they spot a stunning sunset, or when their relatives post a picture of their new, healthy baby on Facebook. I like to think of this prompt acknowledgement of God’s blessings as an immediate, “in-the-moment” Examen, the daily prayer of gratitude developed by St. Ignatius.

The Daily Examen encourages us to reflect back on — or rummage through — our day, looking for the places where God made Godself known to us. Often, these ayat, or signs of God, can be found in creation. Pope Francis, a Jesuit, and the Muslim mystic Ali al-Khawas, both realized this. In his recent encyclical, “Laudato Si: On Care for our Common Home,” Francis cites the Sufi writer, who wrote in the ninth century:

The initiate will capture what is being said when the wind blows, the trees sway, water flows, flies buzz, doors creak, birds sing, or in the sound of strings or flutes, the sighs of the sick, the groans of the afflicted.

Inspired by Ali’s poetic description, Francis writes:

Standing awestruck before a mountain, [the mystical person] cannot separate this experience from God, and perceives that the interior awe being lived has to be entrusted to the Lord.

What Francis and Ali are both describing is that “a-ha!” — or rather, MashaAllah — moment, when a person recognizes and acknowledges that it is ultimately God who is the giver of creation’s good gifts.

Rose at the Franciscan Monastery of the Holy Land in Washington, D.C.

Rose at the Franciscan Monastery of the Holy Land in Washington, D.C.

But it’s not just about seeing God in what appears to be beautiful and good, but finding Allah in all things. Both Christianity and Islam teach us that every experience — good or bad — is an opportunity to become closer to the divine. St. Ignatius talks about this as “finding God in all things,” a phrase which has become an important buzzword in Ignatian communities. Another Muslim mystic, the well-known Rumi, would have agreed with Ignatius. In his poem, “The Guest House,” he advises us to “be grateful for whoever comes, [because] each has been sent as a guide from beyond.”


Another phrase of great significance in the Islamic tradition is InshaAllah, or “if God wills.” Muslims use it when talking about the future, to qualify their anticipated plans with the caveat that God is ultimately in control.

The frequent mention of God’s will in Muslims’ speech points to the core endeavor at the center of Islam: conforming one’s will to the will of God. The word Islam refers to the peace that comes with surrendering to God’s will, and a Muslim is a person who submits to that God-given peace.

That is a notion familiar to those acquainted with Ignatian spirituality. St. Ignatius taught that we must constantly ask ourselves, “What is God’s will for me?” and “How can I live out God’s desires for me, and for the world?” Ignatius wrote that we could come to these answers through prayerful discernment.

Junayd, another spiritual giant, said this handing over of one’s free will to God brings deep ”contentment.” But the process of discerning God’s will and living it out in practice is challenging. Matt McKibben, a 2008_008671student at a Jesuit high school in Kansas City, Mo., described this challenge as riding with God on a tandem bicycle. After steering the bike from the front seat and maintaining control over life, he asks God to metaphorically swap places, praying, “Let me pedal hard while you guide the way. Let me keep focus, and stay with you always.”

By uttering InshAllah, Muslims vocalize their inner trust, or tawakkul, in God’s plan for the future. I can imagine my Muslim friends offering this prayer by the late Jesuit Fr. Pierre Teilhard de Chardin, renaming it “Patient Tawakkul”:

Give Our Lord the benefit of believing
that his hand is leading you,
and accept the anxiety of feeling yourself
in suspense and incomplete.

Allahu Akbar

Islamic and Ignatian spirituality also put a strong emphasis on God’s “greatness.” Each Islamic call to prayer begins with the invocation, Allahu Akbar, “God is the greatest.” It is used to praise and glorify God

Allahu Akbar written in Arabic calligraphy.

Allahu Akbar written in Arabic calligraphy.

who is transcendent, grander than we could ever imagine. This phrase of exultation is also used in ordinary life, to express “adulation and exuberance during a sermon or cultural performance, and conversely, even to [communicate] a sense of shock or distress upon learning of the death of a loved one.” Unfortunately, most non-Muslims will only associate this phrase with terrorists. They don’t know that NFL football star Husain Abdullah  uses it to give credit to God when he picks off a pass from Tom Brady on the football field.

The motto of the Society of Jesus, Ad Majorem Dei Gloriam, “For the greater glory of God,” was coined by St. Ignatius to remind us that every act we perform, big or small, can and should be dedicated to God. The motto vocalizes the common goal of Christians, Muslims and all people of faith, who endeavor to dedicate their lives to something greater than themselves.

St. Ignatius with the motto, For the Greater Glory of God.

For the Greater Glory of God.

Islam and Ignatian spirituality remind us that our existence is made meaningful by this: praising and glorifying God through a life of service to God and others. That’s why I was so thrilled with the title of Pope Francis’ encyclical. Laudato Si’ means “praise be to you” in the medieval Umbrian dialect of Italian spoken by St. Francis of Assisi, who had his own personal encounter with Islam through a meeting with the Muslim Sultan al-Kamil in Egypt. The title made me smile because it could have easily have been named Alhamdulillah another ubiquitous Arabic term meaning “praise be to God,” the equivalent for our Hallelujah.

At a bare minimum, this time of celebration can be an opportunity for our communities to learn more about each other. But it holds much more potential. These days should call us to praise God, not just from the comfort of our own, respective communities, but together, as a diverse community, unified by our shared goals and our common Source.

Iraqi man holds up cross and Qur'an at interfaith solidarity event. Source: Buzzfeed

Iraqi man holds up cross and Qur’an at interfaith solidarity event.
Source: Buzzfeed